|There were "old" features in your gua (hexagram). It means that you have two hexagrams. The first one — is something that the Book tells you at the moment, the second is something it warns you about.
27. Swallowing (yí). Mouth Corners
There is no life without food, but from overly abundant meal more harm than good. This is true both for the physical and spiritual sides of life.
Inital text of I Ching
The Corners of the Mouth. Perseverance brings good fortune. Pay heed to the providing of nourishment and to what a man seeks to fill his own mouth with.
At the foot of the mountain, thunder:
The image of Providing Nourishment. Thus the superior man is careful of his words and temperate in eating and drinking.
- You let your magic tortoise go, and look at me with the corners of your mouth drooping. Misfortune.
- Turning to the summit for nourishment, deviating from the path to seek nourishment from the hill. Continuing to do this brings misfortune.
- Turning away from nourishment. Perseverance brings misfortune. Do not act thus for ten years. Nothing serves to further.
- Turning to the summit for provision of nourishment brings good fortune. Spying about with sharp eyes like a tiger with insatiable craving. No blame.
- Turning away from the path. To remain persevering brings good fortune. One should not cross the great water.
- The source of nourishment. Awareness of danger brings good fortune. It furthers one to cross the great water.
Be persistent to happiness. Observe moderation in all things - greed and excess are harmful to everyone. Pay attention to the material, but not at the expense of the spiritual. Do not rely on help from outside; you will have to work at your own risk. Do not try to pick your teeth or bite off more than you can chew.
This hexagram is a picture of an open mouth; above and below are firm lines
of the lips, and between them the opening. Starting with the mouth, through
which we take food for nourishment, the thought leads to nourishment
itself. Nourishment of oneself, specifically of the body, is represented in the
three lower lines, while the three upper lines represent nourishment and
care of others, in a higher, spiritual sense.
In bestowing care and nourishment, it is important that the right people
should be taken care of and that we should attend to our own nourishment
in the right way. If we wish to know what anyone is like, we have only to
observe on whom he bestows his care and what sides of his own nature he
cultivates and nourishes. Nature nourishes all creatures. The great man
fosters and takes care of superior men, in order to take care of all men
through them. Mencius says about this:
If we wish to know whether anyone is superior or not, we need only observe
what part of his being he regards as especially important. The body has
superior and inferior, important and unimportant parts. We must not injure
important parts for the sake of the unimportant, nor must we injure the
superior parts for the sake of the inferior. He who cultivates the inferior parts
of his nature is an inferior man. He who cultivates the superior parts of his
nature is a superior man.
"God comes forth in the sign of the Arousing": when in the spring the life
forces stir again, all things comes into being anew. "He brings to perfection in
the sign of Keeping Still": thus in the early spring, when the seeds fall to
earth, all things are made ready. This is an image of providing nourishment
through movement and tranquillity. The superior man takes it as a pattern
for the nourishment and cultivation of his character. Words are a movement
going form within outward. Eating and drinking are movements from
without inward. Both kinds of movement can be modified by tranquillity.
For tranquillity keeps the words that come out of the mouth from exceeding
proper measure, and keeps the food that goes into the mouth from exceeding
its proper measure. Thus character is cultivated.
The magic tortoise is a creature possessed of such supernatural powers that it
lives on air and needs no earthly nourishment. The image means that a man
fitted by nature and position to live freely and independently renounces this
self-reliance and instead looks with envy and discontent at others who are
outwardly in better circumstances. But such base envy only arouses derision
and contempt in those others. This has bad results.
Normally a person either provides his own means of nourishment or is
supported in a proper way by those whose duty of privilege it is to provide for
him. If, owing to weakness of spirit, a man cannot support himself, a feeling
of uneasiness comes over him; this is because in shirking the proper way of
obtaining a living, he accepts support as a favor from those in higher place.
This is unworthy, for he is deviating from his true nature. Kept up
indefinitely, this course leads to misfortune.
He who seeks nourishment that does not nourish reels from desire to
gratification and in gratification craves desire. Mad pursuit of pleasure for the
satisfaction of the senses never brings one to the goal. One should never (ten
years is a complete cycle of time) follow this path, for nothing good can come
In contrast to the six in the second place, which refers to a man bent
exclusively on his own advantage, this line refers to one occupying a high
position and striving to let his light sine forth. To do this he needs helpers,
because he cannot attain his lofty aim alone. With the greed of a hungry tiger
he is on the lookout for the right people. Since he is not working for himself
but for the good of all, there is no wrong in such zeal.
A man may be conscious of a deficiency in himself. He should be
undertaking the nourishment of the people, but he has not the strength to do
it. Thus he must turn from his accustomed path and beg counsel and help
from a man who is spiritually his superior but undistinguished outwardly. If
he maintains this attitude of mind perseveringly, success and good fortune
are his. But he must remain aware of his dependence. He must not put his
own person forward nor attempt great labors, such as crossing the great water.
This describes a sage of the highest order, from whom emanate all influences
that provide nourishment for others. Such a position brings with it heavy
responsibility. If he remains conscious of this fact, he has good fortune and
may confidently undertake even great and difficult labors, such as crossing
the great water. These undertakings bring general happiness for him and for
Barbara Hejslip interpretation
Try to look at itself from; whether it seems to you, what you speak too much and eat too much? It is not necessary to gossip about others, this you harm not only to them, but first of all to yourselves. Stop to complain about destiny. Now you do not need to see a doctor. In your life shortly there will be changes, to them be ready.
28. Great Exceeding (dà guò). Great Preponderance
Excessive grandeur presses upon and prevents further development.
Inital text of I Ching
Preponderance of the Great. The ridgepole sags to the breaking point. It furthers one to have somewhere to go. Success.
The lake rises above the trees:
The image of Preponderance of the Great. Thus the superior man, when he stands alone, is unconcerned, and if he has to renounce the world, he is undaunted.
- To spread white rushes underneath. No blame.
- A dry poplar sprouts at the root. An older man takes a young wife. Everything furthers.
- The ridgepole sags to the breaking point. Misfortune.
- The ridgepole is braced. Good fortune. If there are ulterior motives, it is humiliating.
- A withered poplar puts forth flowers. An older woman takes a husband. No blame. No praise.
- One must go through the water. It goes over one's head. Misfortune. No blame.
The situation is unfavorable. The danger of stagnation in business, big mistake is great. You should not stay on one place. Reliance, which supports the situation, is about ready to crumble. We must see the whole problem from the roots to the top, from the beginning to the possible outcome. It may take a long time. Avoid excess in everything; do not aspire to capital growth - now it's detrimental for you.
This hexagram consists of four strong lines inside and two weak lines outside.
When the strong are outside and the weak inside, all is well and there is
nothing out of balance, nothing extraordinary in the situation. Here,
however, the opposite is the case. The hexagram represents a beam that is
thick and heavy in the middle but too weak at the ends. This is a condition
that cannot last; it must be changed, must pass, or misfortune will result.
The weight of the great is excessive. The load is too heavy for the strength of
the supports. The ridgepole on which the whole roof rests, sags to the
breaking point, because its supporting ends are too weak for the load they
bear. It is an exceptional time and situation; therefore extraordinary measures
are demanded. It is necessary to find a way of transition as quickly as possible,
and to take action. This promises success. For although the strong element is
in excess, it is in the middle, that is, at the center of gravity, so that a
revolution is not to be feared. Nothing is to be achieved by forcible measures.
The problem must be solved by gently penetration to the meaning of the
situation (as is suggested by the attribute of the inner trigram, Sun); then the
change-over to other conditions will be successful. It demands real
superiority; therefore the time when the great preponderates is a momentous
Extraordinary times when the great preponderates are like flood times when
the lake rises over the treetops. But such conditions are temporary. The two
trigrams indicate the attitude proper to such exceptional times: the symbol of
the trigram Sun is the tree, which stands firm even though it stands alone,
and the attribute of Tui is joyousness, which remains undaunted even if it
must renounce the world.
When a man wishes to undertake an enterprise in extraordinary times, he
must be extraordinarily cautious, just as when setting a heavy thing down on
the floor, one takes care to put rushes under it, so that nothing will break.
This caution, though it may seem exaggerated, is not a mistake. Exceptional
enterprises cannot succeed unless utmost caution is observed in their
beginnings and in the laying of their foundations.
Wood is near water; hence the image of an old poplar sprouting at the root.
This means an extraordinary situation arises when an older man marries a
young girl who suits him. Despite the unusualness of the situation, all goes
From the point of view of politics, the meaning is that in exceptional times
one does well to join with the lowly, for this affords a possibility of renewal.
This indicates a type of man who in times of preponderance of the great
insists on pushing ahead. He accepts no advice from others, and therefore
they in turn are not willing to lend him support. Because of this the burden
grows, until the structure of things bends or breaks. Plunging willfully ahead
in times of danger only hastens the catastrophe.
Through friendly relations with people of lower rank, a responsible man
succeeds in becoming master of the situation. But if, instead of working for
the rescue of the whole, he were to misuse his connections to obtain personal
power and success, it would lead to humiliation.
A withered poplar that flowers exhausts its energies thereby and only hastens
its end. An older woman may marry once more, but no renewal takes place.
Everything remains barren. Thus, though all the amenities are observed, the
net result is only the anomaly of the situation.
Applied to politics, the metaphor means that if in times of insecurity we
give up alliance with those below us and keep up only the relationships we
have with people of higher rank, an unstable situation is created.
Here is a situation in which the unusual has reached a climax. One is
courageous and wishes to accomplish one's task, no matter what happens.
This leads into danger. The water rises over one's head. This is the
misfortune. But one incurs no blame in giving up one's life that the good
and the right may prevail. There are things that are more important than
Barbara Hejslip interpretation
You are happy, feel the happiness. But try to take itself in hands; your temperament can injure both another, and you most. Look at itself critically, and not be unduly self-confident; your judgements at present it is far not the most true. Do not try to become successful by means of force. Time will change all, it is necessary to constrain itself and to think over a state of affairs. Your desire cannot be executed quickly. Be correct, and do not offend the fervour of others.